Lectio 4 Lectio 4 Epilogat ea quae in hoc libro sunt dicta He Offers an Epilogue for the Things That Have Been Said in This Book §4. 453. Has nos intelligibiles Dei significationes colligentes, sicut est possibile, reseravimus, non solum ab earum diligentia deficientes—hoc enim vere et angeli dicant—neque a laude ipsarum ab angelis, nam apud nos potentissimi theologi minus habent quam illorum extremi, neque a laude philosophantium illis aut comitantium, sed et nobis coordinatorum extreme et subiecte. §4. 453. Gathering these intelligible significations of God, as is possible, we have opened up, failing not only of their diligence—for this truly even the angels should say—nor of the praise of them by the angels, for among us the mightiest theologians have less than the lowest of those, nor of the praise of those philosophizing about them or the ones accompanying those, but even of those coordinated with us extremely and subjectly. 454. Quare recte si quidem habent dicta et sicut secundum nos vere tetigimus deliberatione reserationem Dei-nominationum, ad omnium bonorum causam res est referenda quae dat primum dicere, postea bene dicere. Et si aliquid aequipollentium est praetermissum et illud nos, secundum easdem rationes et easdem regulas, subaudire oportet. 454. Wherefore if indeed the things said have rightly, and as according to us we truly have touched upon the opening up of the namings of God by deliberation, this thing must be referred to the cause of all good things which first gives saying, afterwards saying well. And if anything equally important has been passed over, it is necessary that we should hear that too according to the same reasons and the same rules. 455. Si autem ista aut non recte aut imperfecte se habent et a veritate aut totaliter aut particulariter erravimus, tuae sit benignitatis dirigere non voluntarie ignorantem et tradere rationes discere indigenti et subvenire sufficientem virtutem non habenti et sanare aegrotare nolentem. Et haec quidem per teipsum, alia autem per alios invenientem, omnia autem ex bono recipientem et ad nos transferre. 455. Yet if those things have themselves either not rightly or imperfectly, and we have erred from the truth either totally or particularly, let it be of your kindness to direct one not voluntarily ignorant, and to hand on reasons to one needing to learn, and to help one not having sufficient virtue, and to heal one unwillingly sick. And these indeed through yourself, yet finding others through others, yet receiving all things from the good, and to transfer to us. 456. Ne pigriteris autem amico benefaciens: vides enim quod et nos nullum traditorum nobis thearchicorum sermonum ad nos ipsos contraximus, sed sursum currentes ipsos et vobis et aliis sanctis viris tradidimus et trademus, sicut quidem et nos sumus sufficientes dicere et quibus dicitur audire, secundum nihil traditioni iniuriam facientes, nisi forsitan ad intelligentiam aut expositionem ipsorum infirmemur. 456. Yet let you not be reluctant doing good to a friend: for you see that we have held back to ourselves none of the thearchic speeches handed on to us, but running upwards we have handed them on and shall hand them on both to you and to other holy men, as indeed both we are sufficient to say and to whom it is said to hear, according to nothing doing injury to the tradition, unless perhaps we should be infirm for their understanding or exposition. 457. Sed haec quidem, qualiter Deo erit amicum, ita et habeantur et dicantur. Et sit quidem iste intelligibilibus Dei nominationibus, secundum nos, finis; ad symbolicam autem theologiam duce Deo transibimus. 457. But let these things indeed so be both had and said as shall be friendly to God. And let that indeed be an end for the intelligible namings of God, according to us; yet we shall cross over to the symbolic theology, with God as our guide. 997. Postquam Dionysius in hoc libro exposuit divina nomina, hic epilogat ea quae in hoc libro sunt dicta; 997. After Denys has expounded the divine names in this book, here he offers an epilogue for the things that have been said in this book; et primo, recapitulat ea quae dicta sunt; and first, he recapitulates the things that have been said; secundo, continuat se ad sequentem librum; ibi: sed haec quidem etc. second, he connects himself to the following book, at but let these things indeed. 998. Circa primum, tria facit: 998. About the first, he does three things: primo, ostendit quomodo divina nomina exposuerit; first, he shows how he has expounded the divine names; secundo, inducit ad reddendas Deo gratias de bene dictis; ibi: quare si recte etc.; second, he induces the reader to render thanks to God concerning things said well, at wherefore if indeed the things said. tertio, petit corrigi et dirigi, si qua sunt in quibus non bene dixit; ibi: si autem ista etc. third, he asks to be corrected and directed, if there are any things that he did not say well, at yet if those things have themselves. 999. Dicit ergo primo quod ipse in hoc libro reseravit, idest exposuit, secundum suam possibilitatem, intelligibiles significationes divinorum nominum, congregando et redigendo in unum opus. Dicit autem intelligibiles ad differentiam eorum quae symbolice vel metaphorice dicuntur de Deo, quorum significationes sunt sensibiles. 999. Therefore he says, first, that in this book he has opened up, that is, expounded, according to his ability, the intelligible significations of the divine names, by gathering and reducing them into one work. Yet he says intelligible for the difference from those that are said of God symbolically or metaphorically, the significations of which are sensible. 1000. Et ne aliquis intelligat quod ipse praesumat se sufficienter exposuisse significationes divinorum nominum, ad hoc excludendum subiungit quod non solum in exponendo significationes praedictas defecit ab earum diligentia, idest ab earum perfecta expositione, secundum quod res requirit, quia hoc neque angeli facere possent cum non comprehendant divinam bonitatem et divinum esse et divinum vivere et alia huiusmodi, de quibus dictum est; nec solum dicit se defecisse a laudando significationes praedictas sicut ab angelis laudantur, quia excellentissimi theologi qui sunt apud nos, deficiunt in minimis angelorum, sicut dicitur Matth. XI quod qui minor est in regno caelorum, maior est Ioanne Baptista; neque etiam dicit se solum defecisse a laudando significationes praedictas sicut theologi philosophantes de rebus divinis, scilicet prophetae et apostoli aut etiam socii eorum qui canonicas Scripturas ediderunt ut Lucas et Marcus, sed asserit se deficienter et in fine dixisse per comparationem ad alios qui erant sui gradus et ordinis. 1000. And lest anyone should understand that he is presuming that he had expounded the significations of the divine names sufficiently, to exclude this he adds that not only in expounding the aforementioned significations has he failed of their diligence, that is, from a perfect exposition of them, according as the thing requires, because neither could the angels do this, since they do not comprehend the divine goodness and the divine being and the diving living and other things of this sort, concerning which it has been said; nor does he say only that he had failed of praising the aforementioned significations as they are praised by the angels, because the most excellent theologians who are among us fail in the least things of the angels, as it is said in Matthew 11:11 that he who is least in the kingdom of heaven is greater than John the Baptist; nor even does he say only that he had failed of praising the aforementioned significations as the theologians philosophizing about divine things, namely the prophets and apostles or even their comrades who produced the canonical Scriptures, as Luke and Mark, but he asserts that he had spoken deficiently and in the end through comparison to others who were of his own grade and order. 1001. Deinde, cum dicit: quare si recte etc., concludit quia ex quo ita deficientem se cognoscit in rebus divinis, si recte se habent ea quae dicta sunt et si, secundum deliberationem sibi proportionatam, vere tetigit expositionem divinorum nominum, referendum est hoc cum gratiarum actione ad Deum qui est causa omnium bonorum, qui primo quidem dat nobis virtutem loquendi et postea dat nobis ut hac virtute bene utamur, bene aliquid dicendo. 1001. Then when he says, wherefore if indeed the things said, he concludes that, from the fact that he knows that he is failing thus in divine things, if those things have themselves rightly that have been said, and if, according to deliberation proportionate to himself, he truly has touched upon the exposition of the divine names, this must be referred with the action of graces to God who is the cause of all good things, who indeed first gives to us the virtue of speaking and afterwards gives to us that we should use this virtue well, by saying something well. 1002. Et tamen si aliquid est praetermissum quod aequipolleat his quae dicta sunt, oportet hoc subintelligere secundum easdem rationes et regulas, secundum quas praedicta exposita sunt. Et hoc ideo dicit quia forte aliquod nomen in Scripturis dictum de Deo non est expositum, quod tamen aequipollet alicui praemissorum. Vel, si aliquis modus exponendi est praetermissus in aliquo dictorum nominum, potest subintelligi ex aliorum nominum expositione. 1002. And nevertheless if anything has been passed over that is equally important as those that have been said, it is necessary to understand this one according to the same reasons and rules according to which the aforementioned have been expounded. And he says this because perhaps some name said of God in the Scriptures has not been expounded, which nevertheless is equally important as any of those set forth. Or, if any mode of expounding has been passed over in any of the names said, it can be understood from the exposition of the other names. 1003. Deinde, cum dicit: si autem ista etc., petit corrigi de non bene dictis; 1003. Then when he says, yet if those things have themselves, he asks to be corrected about the things not said well; et primo, ponit petitionem; and first, he posits the petition; secundo, rationem petitionis assignat; ibi: ne pigriteris etc. second, he assigns the reason for the petition, at yet let you not be reluctant. 1004. Dicit ergo primo quod si ista quae dicta sunt ab eo in expositione divinorum nominum aut non recte aut imperfecte se habent et si ipse vel in toto vel in parte erravit a veritate, petit a Timotheo ut ex sua benignitate dirigat eum; quia si ipse alicubi erravit, non hoc fuit ex voluntaria ignorantia et ideo vult dirigi: si qui enim voluntarie ignorant, dirigi nolunt. Haec est ergo prima conditio ex parte sui quare petit se dirigi, quia non voluntarie ignoravit. 1004. Therefore he says, first, that if those things that have been said by him in the exposition of the divine names have themselves either not rightly or imperfectly, and if he has erred from the truth either in whole or in part, he asks of Timothy that from his kindness he should direct him; because if he has erred anywhere, this was not from voluntary ignorance, and for this reason he wishes to be directed: for if any men are ignorant voluntarily, they refuse to be directed. Therefore this is the first condition on his part wherefore he asks that he should be directed: because he has not been voluntarily ignorant. Secunda conditio est quia, secundum suam reputationem indiget addiscere et ideo tradendae sunt ei rationes quibus addiscere possit: supervacaneum autem videtur tradere disciplinam ei qui se non reputat disciplina indigere. The second condition is because, according to his reckoning, he needs to learn, and for this reason there must be handed on to him the reasons by which he can learn: yet it seems superfluous to hand on discipline to him who does not reckon that he needs discipline. Tertia conditio est quia subveniendum est ei qui non reputat se sufficientem virtutem habere. The third condition is because he must be helped who does not reckon that he has sufficient virtue. Quarta conditio est quia sanitatis cura impendenda est ei qui nolens aegrotat. The fourth condition is because the cure of health must be imparted to him who is unwillingly sick. 1005. Quomodo autem ipsum possit dirigere ostendit subdens quod quaedam potest ei tradere, ad eius directionem, quae per seipsum Timotheus cognoscit; quaedam autem quae potest invenire accipiendo ab aliis, accipiat: certum est enim quod recipiuntur a bono quod est Deus et accepta a Deo qualitercumque, petit ad se transferri. 1005. Yet he shows how he should be able to direct him, adding that he can hand on certain things to him, for his direction, which Timothy knows through himself; yet certain things that he can find by receiving from others, let him receive: for it is certain that they are received from the good which is God, and things received from God in whatever way, he asks to be transferred to himself. 1006. Deinde, cum dicit: ne pigriteris etc., assignat rationem petitionis positae; 1006. Then when he says, yet let you not be reluctant, he assigns the reason for the petition posited; et primo quidem ex parte amicitiae, quia non debet homo esse piger ad benefaciendum amico. Maximum autem beneficium alicui impenditur, si ab errore ad veritatem reducatur. and first of all, on the part of friendship, because a man ought not be reluctant to do good to a friend. Yet the greatest beneficence is imparted to someone, if he should be led back from error to truth. Secundo, assignat rationem ex sui exemplo, quia scilicet ipse nullum sacrorum sermonum sibi traditorum, ad se contraxit, idest sibi avare retinuit, sed currendo sursum ad Dei imitationem, ea quae sibi tradita sunt, iam tradidit et in futuro tradere intendit et Timotheo et aliis sanctis viris, secundum quod ipse sufficiens est dicere et alii sunt sufficientes audire. Et in hoc, in nullo facit iniuriam traditioni divinorum, cui fit iniuria dum vel tradita avare retinentur vel inconsiderate sparguntur. Second, he assigns the reason on the part of his example, namely because he has kept back to himself, that is, has retained greedily to himself, none of the holy speeches handed on to him, but by running upwards unto the imitation of God, those things that have been handed on to him, he already has handed on and in the future intends to hand on, both to Timothy and to other holy men, according as he is sufficient to say and others are sufficient to hear. And in this, in none does he do injury to the tradition of divine things, to which injury is done while things handed on either are retained greedily or are scattered inconsiderately. Sic autem ea quae sibi sunt tradita, aliis tradere intendit, nisi forte in aliquibus ipse non sit potens ad intelligendum aut ad exponendum aliis. Yet he intends thus to hand on to others those things that have been handed on to him, unless perhaps in some things he is not mighty to understand or to expound to others. 1007. Deinde, cum dicit: sed haec quidem etc., continuat se ad sequentem librum. Et quia quaedam dixerat ad futurum pertinentia, scilicet quod tradet aliis quae sunt sibi tradita, ideo dicit quod haec ita habeantur et dicantur sicut est Deo amicum, idest sicut Deo placet, secundum illud Iacob. 4: pro eo ut dicatis: si dominus voluerit. 1007. Then when he says, but let these things indeed, he connects himself to the following book. And because he had said certain things pertaining to the future, namely that he shall hand on to others those things that have been handed on to him, for this reason he says that these things so should be had and said as is friendly to God, that is, as is pleasing to God, according to James 4:15: so that you might say for this: if the Lord should will. Et in hoc fit finis expositionis intelligibilium divinorum nominum, quantum ad ipsum. And in this there is made an end of the exposition of the intelligible divine names, as regards this. Sed intendit ulterius transire Deo duce ad symbolicam theologiam in qua scilicet exponit nomina quae symbolice dicuntur de Deo, puta: quod dicitur leo, lapis, ignis et alia huiusmodi; qui quidem liber apud nos non habetur. But he intends to cross beyond with God as his guide to the symbolic theology, namely in which he expounds the names that are said of God symbolically; for example: that he is called a lion, a stone, fire, and other things of this sort; which book indeed is not had among us. Conclusio expositionis Conclusion of the Exposition Et nos, post expositionem dictorum beati Dionysii, longe ab eius intellectu deficientes, corrigi de non recte dictis postulamus. Si qua autem bene dicta sunt referendae sunt gratiae bonorum omnium largitori qui est trinus et unus Deus vivens et regnans per omnia saecula saeculorum. Amen. And we, after the exposition of the sayings of blessed Denys, falling far from his understanding, ask to be corrected concerning things not said rightly. Yet if any have been said well, these must be referred to the gracious lavisher of all good things, who is the triune and one God living and reigning through all the ages of ages. Amen.